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CJDPYRIGHT DEPOSIT. 



THE 
GIST OF SWEDENBORG 



COMPILED BY 

JULIAN K. SMYTH 

AND ' 

WILLIAM F. WUNSCH 



THIS BOOK IS PUBLISHED BY THE 
TRUSTEES OF THE lUNGERICH PUBLI- 
CATION FUND WHICH WAS CREATED 
BY THE LATE L. C. lUNGERICH OF 
PHILADELPHIA 




B. LIPPINCOTT COMPANY 
PHILADELPHIA 



i 






COPYRIGHT, 1920, BY THE TRUSTEES OF 

THE lUNGERICH PUBLICATION FUND 

PHILADELPHIA. PA. 



\'f' 



APR 25 1921 
©C!.A8il773 



I 



FOREWORD 



The reason for a compilation such as is 
here presented should be obvious. Sweden- 
borg's theological writings comprise some 
thirty or more substantial volumes, the result 
of the most concentrated labor extending over 
a period of twenty-seven years. To study these 
writings in their whole extent, to see them in 
their minute unfoldment out of the Word of 
God, is a work of years. It is doubtful if there 
is a phase of man's religious experience for 
which an interpretation is not here to be found. 
Notwithstanding this immense sweep of doc- 
trine there are certain vital, fundamental truths 
on which it all rests: — the Christ-God, Man a 
spiritual being, the warfare of Regeneration, 
Marriage, the Sacred Scriptures, the Life of 
Charity and Faith, the Divine Providence, 
Death and the Future! Life, the Church. We 
have endeavored to press within the small 
compass of this book passages which give 
the gist of Swedenborg's teachings on 
these subjects. 

The compilers would gladly have made 
room for the interpretative and philosophical 



teachings whl-ih contribute so much to the 
content and form of Swedenborg's theology; 
but they have confined their effort to setting 
forth briefly and clearly the positive spiritual 
teachings, where these seemed most packed 
with religious meaning and moment. 

The translation of the passages here 
brought together has been carefully revised. 

Julian K. Smyth. 



BIOGRAPHICAL NOTE 



Emanuel Swedenborg was born at Stock- 
holm, January 29, 1688. 

.A devout home (the father was a Luth- 
eran clergyman, and afterwards Bishop of 
Skara) stimulated in the boy the nature which 
was to become so active in his culminating 
life-work. A university education at Upsala, 
however, and studies for five years in England, 
France, Holland and Germany, brought other 
interests into play first. The earliest of these 
were mathematics and astronomy, in the pur- 
suit of which he met Flamsteed and Halley. 
His gift for the detection and practical em- 
ployment of general laws soon carried him 
much farther afield in the sciences. Metal- 
lurgy, geology, a varied field of invention, 
chemistry, as well as his duties as an Assessor 
on the Board of Mines and of a legislator in 
the Diet, all engaged him, with an immediate 
outcome in his work, and often with results in 
contributions to human knowledge which are 
gaining recognition only now. The Principia 
and two companion volumes, dedicated to his 
patron, the Duke of Brunswick, crowned his 
versatile productions in the physical sciences. 



Academies of science, at home and abroad, 
were electing him to membership. 

Conspicuous in Swedenborg's thought all 
along was the premise that there is a God and 
the presupposition of that whole element in 
life which we call the spiritual. As he pushed 
his studies into the fields of physiology and 
psychology, this premised realm of the spirit 
became the express goal of his researches. 
Some of his most valuable and most startling 
discoveries came in these fields. Outstanding 
are a work on The Brain and two on the 
Animal Kingdom (kingdom of the anima, or 
soul). As his gaze sought the soul, however, 
in the light in which he had more and more 
successfully beheld all his subjects for fifty-five 
years, she eluded direct knowledge. He was 
increasingly baffled, until a new light broke in 
on him. Then he was borne along, in a pro- 
found humiliation of his intellectual ambi- 
tions, by another way. For when the new 
light steadied, he had undergone a personal 
religious experience, the rich journals of 
which he himself never published. But what 
was of public concern, his consciousness was 
opened into the world of the spirit, so that he 
could observe its facts and laws as, for so long, 
he had observed those of the material world, 
and in its own world could receive a revela- 
tion of the doctrines of man's spiritual life. 

It was now, for the first time, too, that 
he gave a deep consideration to the condition 
of the Christian Church, revealed in other- 
world judgment to be one of spiritual devas- 
tation and impotency. To serve in the 



revelation of " doctrine for a New Church " 
became his Divinely appointed work. He 
forwent his reputation as a man of science, 
gave up his assessorship, cleared his desk of 
everything but the Scriptures. He beheld in 
the Word of God a spiritual meaning, as he 
did a spiritual world in the world of phe- 
nomena. In revealing both of these the Lord, 
he said, made His Second Coming. For the 
rest of his long life Swedenborg gave himself 
with unremitting labor but with a saving calm 
to this commanding cause, publishing his great 
Latin volumes of Scripture interpretation and 
of theological teaching at Amsterdam or Lon- 
don, at first anonymously, and distributing 
them to clergy and universities. The titles of 
his principal theological works appear in the 
following compilation from them. Upon his 
death-bed this herald of a new day for Chris- 
tianit}^ solemnly affirmed the reality of his 
experience and the reception by him of his 
teaching from the Lord. 

Swedenborg died in London, March 29, 
1772. In 1908 his remains were removed 
from the Swedish Church in that city to 
the cathedral at Upsala, where they lie in 
a monument erected to his memory by the 
Swedish Parliament. 

William F. Wunsch. 

Documents Concerning the Life and Character of Swedenborg 
(3 vols.) 1875-1877, R. L. Tafel, is the main collection of biograph- 
ical material;^ The Life and Mission of Emanuel Swedenborg, 
1883, Benjamin Worcester, and Emanuel Swedenborg, His Life, 
Teachings and Influence^ 1907, George Trobridge, are two of the 
better known biographies. 



THE GIST OF SWEDENBORG 

"At this day nothing but the self-evidenced rea- 
son of love will re-establish the Church.''— Canons, 
Prologue* 



GOD THE LORD 

" Believe In God: believe also in Me." 

John^ XIV, I 

"My Lord, and my God!" 

John, XX, 28 



GOD THE LORD 



ONE AND INFINITE 

GOD is One, and Infinite. The true qual- 
ity of the Infinite does not appear; for 
the human mind, however highly analy- 
tical and exalted, is itself finite, and the finite- 
ness in it cannot be laid aside. It is not fitted, 
therefore, to see the Infinity of God, and 
thus God, as He is in Himself, but can see 
God from behind in shadow; as it is said of 
Moses, when he asked to see God, that he was 
placed in a cleft of the rock, and saw His 
hinder side. It is enough to ackno^wledge 
God from things finite, that is, created, in 
which He is infinitely. 

— True Christian Religion, n, 28 



''INTO HIS MARVELLOUS LIGHT" 

WE read in the Word that Jehovah God 
dwells in light inaccessible. Who, then, 
could approach Him, unless He had 
come to dwell in accessible light, that is, unless 
He had descended and assumed a Humanity 
and in it had become the Light of the world? 
Who cannot see that to approach Jehovah the 
Father in His light is as impossible as to take 
the wings of the morning and to fly with them 
to the sun? 

— True Christian Religion, n, 176 



GOD 



THE CHRIST-GOD 

WE ought to have faith in God the 
Saviour, Jesus Christ, because that is 
faith in the visible God in Whom is the 
Invisible ; and faith in the visible God, Who is 
at once Man and God, enters into nian. For 
while faith is spiritual in essence it is natural 
in form, for everything spiritual, in order to 
be anything with a man, is received by him 
in what is natural. 

— True Christian Religion, n. 339 

Man's conjunction with the Lord is not 
with His supreme Divine Being itself, but with 
His Divine Humanity, and by this with the 
supreme Divine Being; for man can have no 
idea whatever of the supreme Divine Being of 
the Lord, utterly transcending his thought as 
it does; but of His Divine Human Being he 
can have an idea. Hence the Gospel accord- 
ing to John says that no one has at any time 
seen God except the only-begotten Son, and 
that there is no approach to the Father save 
by Him. For the same reason He is called 
a Mediator. . 

— Arcana Coelestia, n, 42 11 



THE LORD 



GOD-MAN 

IN the Lord, God and Man are not two but 
one Person, yea, altogether one, as soul and 
body are. This is plain in many of the 
Lord's own utterances ; as that the Father and 
He are one ; that all things of the Father are 
His, and all His the Father's ; that He is in 
the Father, and the Father in Him ; that all 
things are given into His hand ; that He has 
all power; that whosoever believes in Him 
has eternal life; that He is God of heaven 
and earth. 

— Doctrine Concerning the Lord, n. 6o 

There is one God, and the Lord is He, His 
Divinity and Humanity being one Person. 

— Divine Providence, n, 122 

They who think of the Lord's Humanity, 
and not at the same time of His Divinity, by 
no means allow the expression '' Divine Hu- 
manity " ; for they think of the Humanity by 
itself and of the Divinity by itself, which is 
like thinking of man apart from his soul or 
life, which, however, is no conception of man, 
still less of the Lord. 

— Apocalypse Explained, n, 26 



GOD 



WHY HE CAME 

THE Lord from eternity, Who is Jehovah, 
came into the world to subdue the hells 
and to glorify His Humanity. Without 
Him no mortal could have been saved; and 
they are saved who believe in Him. 

— True Christian Religion, n. 2 

The Lord came into the world to save 
the human race which would otherwise have 
perished in eternal death. This salvation the 
Lord effected by subjugating the hells, which 
infested every man coming into the world and 
going out of the world, and by glorifying His 
Humanity; for so He can hold the hells sub- 
dued to eternity. The subjugation of the hells, 
and the glorification at the same time of His 
Humanity, were effected by temptations let 
into the Humanity He had from the mother, 
and by unbroken victories. His passion on 
the cross was the last temptation and com- 
plete victory. 

— Heavenly Doctrine, n. 293 



HOW HE CAME 

BECAUSE, from His essence, God burned 
with the love of uniting Himself to man, 
it was necessary that He should cover 
Himself around with a body adapted to re- 
ception and conjunction. He therefore de- 
scended and assumed a human nature in 



THE LORD 



pursuance of the order established by Him 
from the creation of the world. That is, He 
was to be conceived by a power produced from 
Himself ; He was to be carried in the womb ; 
He ^yas to be born, and then to grow in wisdom 
and in love, and so was to approach to union 
with His Divine origin. Thus God became 
Man, and Man God. 

— True Christian Religion, n. 838 

THE LIFE ON EARTH 

THE Lord had at first a human nature 
from the mother, of which He gradually 
divested Himself while He was in the 
world. Accordingly He kept experiencing 
two states: a state of humiliation or privation, 
a3 long and as far as He was conscious in the 
human nature from the mother; and a state 
of glorification or union with the Divine, as 
long and as far as He was conscious in 'the 
Humanity received from the Father. In the 
state of humiliation He prayed to the Father 
as to One other than Himself ; but in the state 
of glorification He spoke with the Father as 
with Himself. In this state He said that the 
Father was in Him, and He in the Father, and 
that the Father and He were one. 

The Lord consecutively put off the human 
nature assumed from the mother, and put on 
a Humanity from the Divine in Himself 
which is the Divine Humanity and the Soii 
of God. 

—Doctrine Concerning the Lord, nn, 29, 35 



GOD 



THE LOVE OF HIS LIFE 

WHEN the Lord was in the world, His 
life was altogether the life of a love for 
the whole human race, which He 
burned to save forever. That life was of 
the intensest love by which He united Himself 
to the Divine and the Divine to Himself. 
For being itself, or Jehovah, is pure mercy 
from love for the whole human race ; and that 
life was one of sheer love, as it can never be 

with any man. 

— Arcana Goelestia, n. 2253 



" COME UNTO ME " 

DO you, my friend, flee evil, and do good, 
and believe in the Lord with your 
whole heart and with your whole soul, 
and the Lord will love you, and give you love 
for doing, and faith for believing. Then will 
you do good from love, and from a faith which 
is confidence will you believe. If you perse- 
vere in this, a reciprocal conjunction will take 
place, and one that is perpetual, indeed is sal- 
vation itself, and everlasting life. 

—True Christian Religion, n. 404 



THE LORD 



THE TRINITY; THE FULNESS OF 
HIS BEING 

THEY who are truly men of the Church, 
that is, who are in love to the Lord and in 
charity toward the neighbor, know and 
acknowledge a Trine. Still, they humble 
themselves before the Lord, and adore Him 
alone, inasmuch as they know that there is no 
approach to the Divine Itself, called the 
Father, but by the Son ; and that all that is holy, 
and of the Holy Spirit, proceeds from Him. 
When they are in this idea, they adore no other 
than Him, by Whom and from Whom are all 
things ; consequently they adore One. 

— Arcana Coelestia, n, 2329 

God Is one in essence and in person. This 
God is the Lord. The Divinity itself, which is 
called Jehovah " the Father," is the Lord 
from eternity. The Divine Humanity is '' the 
Son " begotten from His Divine from eternity, 
and born in the world. The proceeding Divin- 
ity is '' the Holy Spirit." 

— Divine Providence, n. 157 



MAN 

"Lord, what is man that Thou art mindful of him; 
And the son of man that Thou visitest him ?" 

Psalm^ VIII, 4 



MAN II 



GOD'S UNRELAXED EFFORT 

THE object of creation was an angelic 
heaven from the human race; in other 
words, mankind, in whom God might be 
able to dwell as in His residence. For this 
reason man was created a form of Divine order. 
God is in him, and as far as he lives according 
to Divine order, fully so ; but if he does not live 
according to Divine order, still God is in him, 
but in his highest parts, endowing him with the 
ability to understand truth and to will what is 
good. But as far as man lives contrary to 
order, so far he shuts up the lower parts of his 
mind or spirit, and prevents God from de- 
scending and filling them with His presence. 
Then God is in him, but he is not in God. 

— True Christian Religion, nn. 66, 70 



AN INSTRUMENT OF LIFE 

MAN is an instrument of life, and God 
alone is life. God pours His life into 
His instrument and every part of him, 
as the sun pours its heat into a tree and every 
part of it. God also gives man to feel this life 
m himself as his own. God wills that he should 
do so, that man may live as of himself accord- 
mg to the laws of order, which are as many 
as there are precepts in the Word, and may 
dispose himself to receive the love of God. 
But still God perpetually holds with His fin- 
ger the perpendicular above the scales, and 



12 MAN 

regulates, but never violates by compulsion, 
man's free decision. Man's free will is from 
this: that he feels life in himself as his, and 
God leaves him so to feel, that reciprocal con- 
junction may take place between Him and man. 
— True Christian Religion, n, 504 



"ABIDE IN ME" 

MAN is so created that he can be more 
and more closely united to the Lord. 
He is so united not by knowledge 
alone, nor by intelligence alone, nor even by 
wisdom alone, but by a life in accordance with 
these. The more closely he is united to the 
Lord, the wiser and happier he becomes, the 
more distinctly he seems to himself to be his 
own, and the more clearly he perceives that he 
is the Lord's. 

— Divine Providence, nn, 32 et aL 



TWO MINDS: TWO WORLDS 

MAN is so created as to live simulta- 
neously in the natural world and in the 
spiritual world. Thus he has an inter- 
nal and an external nature or mind; by the 
former living in the spiritual world, by the 
latter in the natural world. 

^^Heavenly Doctrine, n. 36 



MAN j^ 



INALIENABLE POWERS 

THERE are in man from the Lord two 
capacities by which the human being is 
distinguished from the beasts. One capa- 
city IS the ability to understand what is true 
and what is good. It is called rationality, and 
IS a capacity of his understanding. The other 
capacity is the ability to do the true and the 
good. It IS called freedom, and is a power of 
the will. By virtue of his rationality, man can 
think what he pleases, as well against God 
as with Him, and with his neighbor or against 
his neighbor. He can also will and do what 
he thinks; and when he sees evil and fears 
punishment, by virtue of freedom he can re- 
frain from doing. By these two capacities 
man is man and is distinguished from the 
beasts. Man has these twin powers from the 
Lord, and they are from Him every moment* 
nor are they ever taken away, for if they were' 
man's humanity would perish. The Lord is in 
these two powers with every man, with the evil 
as well as the good. They are His abiding- 
place in the race. Thence it is that evenr 
human being, evil as well as good, lives 
to eternity. 

—Divine Love and Wisdom, n, 240 



14 MAN 



THE DRAG OF HEREDITY 

MAN inclines to the nature he derives 
hereditarily, and lapses into it. Thus 
he strengthens any evil in it, and also 
adds others of himself. These evils are quite 
opposed to the spiritual life. They destroy it. 
Unless, therefore, a man receives new life from 
the Lord, which is spiritual life, he is con- 
demned ; for he wills nothing else and thinks 
nothing else than concerns him and the world. 
— Heavenly Doctrine, n, ijb 



LOVES OF SELF AND THE WORLD 

THE reason why. the love of self and the 
love of the world are infernal loves, and 
yet man has been able to come into them, 
and thus to ruin will and understanding in 
him, is as follows : By creation the love of self 
and the love of the world are heavenly loves ; 
for they are loves of the natural man serving 
his spiritual loves, as a foundation does a 
house. From the love of self and the world, a 
man wishes well by his body, desires food, 
clothing and habitation, takes thought for his 
household, seeks occupation to be useful, 
wishes also for obedience's sake to be honored 
according to the dignity of the thing he does, 
and to be delighted and recreated by the pleas- 
ures of the world; — yet all this for the sake 
of the end, which must be use. By this a man 



MAN IS 

is in position to serve the Lord and to serve 
the neighbor. But when there is no love of 
serving the Lord and the neighbor, but only 
a love of serving oneself at the world's hands, 
then from being heavenly that love becomes 
infernal, for it causes a man to sink mind and 
character in his proprium, or what is his own, 
which in itself is the whole of evil. 

— Divine Love and Wisdom, n, 396 



THE NEED FOR SELF-ACTION 

NO one can cleanse himself of evils by 
his own power and abilities ; but neither 
can this be done without the power and 
abilities of the man, used as his own. If this 
strength were not to all appearance his own, 
no one would be able to fight against the flesh 
and its lusts, which, nevertheless, is enjoined 
upon all men. He would not think of com- 
bat. Because man is a rational being, he must 
resist evils from the power and the abilities 
given him by the Lord, which appear to him 
as his own ; an appearance that is granted for 
the sake of regeneration, imputation, con- 
junction, and salvation. 

— True Christian Religion, n. 438 



THE WARFARE OF REGENERATION 

" Blessed be the Lord my strength, 
Who teacheth my hands to war, 
And my fingers to fight: 
My goodness, and my fortress; 
My high tower and my deliverer; 
My shield, and He in whom I trust ; 
Who subdueth my people under me." 

— Psalm, cxLiv, i, 2 



THE WARFARE OF REGENERATION 19 



'' TO HIM THAT OVERCOMETK " 

BECAUSE man Is reformed by conflicts 
with the evils of his flesh and by victories 
over them, the Son of Man says to each 
of the seven Churches, that He will give gifts 
" to him that overcometh." 

■ — True Christian Religion, n. 610 

Without moral struggle no one is regener- 
ated, and many spiritual wrestlings succeed 
one after another. For, inasmuch as regenera- 
tion has for its end that the life of the old man 
may die and the new and heavenly life be im- 
planted, there will unfailingly be combat. The 
life of the old man resists and is unwilling to 
be extinguished, and the life of the new man 
cannot enter, except where the life of the 9ld 
has been extinguished. From this it is plain 
that there is combat, and ardent combat, be- 
cause for life. 

— Arcana Coelestiaj n. 8403 



REPENTANCE AND THE REMIS- 
SION OF SINS 

HE who would be saved, must confess his 
sins, and do repentance. To confess sins 
is to know evils, to see them in oneself, to 
acknowledge them, to make oneself guilty and 
condemn oneself on account of them. Done 
before God, this is to confess sins. To do re- 



20 THE WARFARE OF 

pentance is to desist from sins after one has 
thus confessed them and from a humble heart 
has besought forgiveness, and then to live a 
new life according to the precepts of charity 
and faith. 

He who merely acknowledges generally 
that he is a sinner, making himself guilty of all 
evils, without examining himself, — that is, 
without seeing his sins, — makes a confession 
but not the confession of repentance. Inas- 
much as he does not know his evils, he lives 
as before. 

One who lives the life of charity and 
faith does repentance daily. He reflects upon 
the evils in him, acknowledges them, guards 
against them, and beseeches the Lord for help. 
For of oneself one continually lapses toward 
evil; but he is continually raised up by the 
Lord and led to good. 

Repentance of the mouth and not of the 
life is not repentance. Nor are sins pardoned 
on repentance of the mouth, but on repentance 
of the life. Sins are constantly pardoned man 
by the Lord, for He is mercy itself; but still 
they adhere to man, however he supposes they 
have been remitted. Nor are they removed 
from him save by a life according to the pre- 
cepts of true faith. So far as he lives 
according to these precepts, sins are removed; 
and so far as they are removed, so far they 
are remitted. 

— Heavenly Doctrine, nn. 159-165 



REGENERATION 21 



TEMPTATION AND PRAYER 

WHEN a man shuns evils as sins, he 
flees them because they are contrary to 
the Lord and to His Divine laws ; and 
then he prays to the Lord for help and for 
power to resist them — a power which is never 
denied when it is asked. By these two means 
a man is cleansed of evils. He cannot be 
cleansed of evils if he only looks to the Lord 
and prays; for then, after he has prayed, he 
believes that he is quite without sins, or that 
they have been forgiven, by which he under- 
stands that they are taken away. But then he 
still remains in them ; and to remain in them is 
to increase them. Nor are evils removed 
only by shunning them ; for then the man looks 
to himself, and thereby strengthens the origin 
of evil, which was that he turned himself back 
from the Lord and turned to himself. 

— The Doctrine Concerning Charity, n, 146 



THE GREAT ARENA 

IN temptations the hells fight against man, 
and the Lord for him. To every falsity 
which the hells inject, there is an answer 
from the Divine. The falsities inflow into 
the outward man, the answer into the inward 
man, coming to perception scarcely otherwise 
than as hope, and the resulting consolation, in 



22 THE WARFARE OF 

which, however, there is a multitude of things 
of which the man is unaware. 

— Arcana Coelestia, w. 8159 

In temptations a man is left, to all appear- 
ance, to himself alone ; yet he has not been left 
alone, for God is then most present in his in- 
most being, and upholds him. When anyone 
overcomes in temptation, therefore, he enters 
into closer union with God. 

— True Christian Religion, n, 126 



" BY LITTLE AND LITTLE " 

WHEN man is being regenerated, he is 
not regenerated speedily but slowly. 
The reason is that all things which he 
has thought, purposed and done since infancy, 
have added themselves to his life and have 
come to constitute it. They have also formed 
such a connection among themselves that no 
one thing can be removed unless all are at the 
same time. Regeneration, or the implantation 
of the life of heaven in man, begins in his in- 
fancy, and continues to the last of his life in 
the world, and is perfected to eternity. 

— Arcana Coelestia, n, 9334 



REGENERATION 23 



A NEW MAN 

WHEN a man is regenerated, he becomes 
altogether another, and a new, man. 
While his appearance and his speech 
are the same, yet his mind is not; for his mind 
is then open toward heaven, and there dwell in 
it love for the Lord, and charity toward the 
neighbor, together with faith. It is the mind 
which makes another and a new man. The 
change of state cannot be perceived in man's 
body, but in his spirit When it [the body] is 
put off then his spirit appears, and in alto- 
gether another form, too, when he has been 
regenerated ; for it has then a form of love and 
charity with inexpressible beauty, in the place 
of the earlier form, which was one of hatred 
and cruelty with a deformity also inexpressible, 
— Arcana Ccelestia, n, 3212 



24 



CHILDHOOD 

" It is not the will of your Father who is in heaven 
that one of these little ones should perish." 

— Matthew, XVIII, 14 

Never could a man live, — certainly not 
as a human being, — unless he had in himself 
something vital, that is, some innocence, 
neighborly love, and mercy. This a man re- 
ceives from the Lord in infancy and child- 
hood. What he receives then is treasured up 
in him, and is called in the Word the remnant 
or remains, which are of the Lord alone with 
him, and they make it possible for him truly 
to be a man on reaching adult age. These 
states are the elements of his regeneration, 
and he is led into them; for the Lord works 
by means of them. These remains are also 
called " the living soul " in all flesh. 

— Arcana Ccelestiaj n. 1050 

All states of innocence from Infancy on, 
of love toward parents, brothers, teachers and 
friends; of charity to the neighbor, and also 
of mercy to the poor and needy; all states of 
goodness and truth, with their goods and 
truths, impressed on the memory, are pre- 
served in man by the Lord, and are stored 
up unconsciously to himself in his inter- 
nal man, and are carefully kept from evils 
and falsities. They are all so preserved by 
the Lord that not the smallest of them is lost. 
Every state from infancy even to extreme old 



25 



age not only remains in another life, but also 
returns. Returning, these states are such as 
they were during a man's abode in the world. 
Not only the goods and truths, stored up in the 
memory, remain and return, but likewise all 
the states of innocence and charity; and when 
states of evil and the false, or of wickedness 
and phantasy recur, these latter states are attem- 
pered by the former through the Divine oper- 
ation of the Lord. 

— Arcana Coelestiaj n, 561 



26 



PRAYER 

" O Thou who hearest prayer ; 
Unto Thee shall all flesh come." 

— Psalm, Lxv, 2 

PRAYER, in itself considered, is speech 
with God. There is then some inward 
view of the objects of the prayer, and 
answering to that something like an influx into 
the perception or thought. Thus there is a 
kind of opening of the man's interiors toward 
God, with a difference according to the man's 
state and according to the nature of the object 
of the prayer. If one prays out of love and 
faith and only about and for things heavenly 
and spiritual, then there appears in the prayer 
something like revelation, which shows itself 
in the affection of the suppliant, in hope, solace, 
or an inner gladness. 

— Arcana Coelestia, n, 2535 



27 



THE SERVICE OF WORSHIP 

" I will come into Thy house in the multitude of 
Thy mercy; 

In Thy fear will I worship toward Thy holy temple." 

— Psalm, V, 7 

ONE should not omit the practice of ex- 
ternal worship. Things inward are 
excited by external worship ; and out- 
ward things are kept in holiness by external 
worship, so that things inward can flow in. 
Moreover, a man is imbued in this way with 
knowledge, and prepared to receive celestial 
things, so as to be endowed with states of holi- 
ness, though he is unaware of it. These states 
of holiness the Lord preserves to him for the 
use of eternal life; for in the other life all 
one's states of life recur. 

— Arcana Coelestia, n, 1618 



28 



THE SACRAMENTS 

BAPTISM and the Holy Supper are the 
holiest acts of worship. 
Baptism and the Holy Supper are as it 
were two gates, through which a man is intro- 
duced into eternal life. After the first gate 
there is a plain, which he must traverse; and 
the second is the goal where the prize is, to 
which he directed his course; for the palm is 
not given until after the contest, nor the reward 
until after the combat. 

— True Christian Religion, nn, 667, 721 

I. BAPTISM 

BAPTISM was instituted for a sign that 
a man is of the Church and for a memo- 
rial that he is to be regenerated. For 
the washing of baptism is no other than spiri- 
tual washing, which is regeneration. All 
regeneration is effected by the Lord through 
truths of faith and a life according to them. 
Baptism, therefore, testifies that a man is of the 
Church and that he can be regenerated ; for it 
is in the Church that the Lord is acknowl- 
edged. Who regenerates man, and there the 
Word is, where are truths of faith, by which 
is regeneration. 

— Heavenly Doctrine, nn. 202, 203 

The sign of the cross which a child receives 
on the forehead and breast at baptism is a sign 
of inauguration into the acknowledgment and 
worship of the Lord. 

— True Christian Religion, n. 682 



29 



II. THE HOLY SUPPER 

THE Holy Supper was Instituted that by 
means of it there might be conjunction of 
the Church with heaven, and thus with 
the Lord. When one takes the bread, which 
is the Body, one is conjoined with the Lord by 
the good of love to Him, from Him ; and when 
one takes the wine, which is the Blood, one is 
conjoined to the Lord by the good of faith in 
Him, from Him. 

— Heavenly Doctrine, nn, 210, 213 

In the Holy Supper the Lord is fully 
present, both as to His glorified Humanity, 
and as to the Divine. And because He is fully 
present, therefore the whole of His redemption 
is ; for where the Lord the Redeemer is, there 
redemption is. Therefore all who observe the 
Holy Communion worthily, become His re- 
deemed, and receives the fruits of redemption, 
namely, liberation from hell, union with the 
Lord, and salvation. 

— True Christian Religion, nn, 716, 717 



3° 



THE RESPONSIBLE LIFE IN THE 
WORLD 

" Take My yoke upon you, and learn of Me." 

— Matthew, xi, 29 

THERE are those who believe that it is 
difficult to live the life which leads to 
heaven, which is called the spiritual life, 
because they have heard that one must re- 
nounce the world, must divest himself of the 
lusts called the lusts of the body and the flesh, 
and must live spiritually. They take this to 
mean that they must cast away worldly things, 
which are especially riches and honors; that 
they must go continually in pious meditation 
on God, salvation, and eternal life ; and must 
spend their life in prayers and in reading the 
Word and pious books. But those who re- 
nounce the world and live in the spirit in this 
manner acquire a melancholy life, unreceptive 
of heavenly joy. To receive the life of heaven 
a man must by all means live in the world and 
engage in its duties and affairs and by a moral 
and civil life receive the spiritual life, 

That it is not so difficult to live the life 
of heaven, as some believe, may be seen from 
this: when a matter presents itself to a man 
which he knows to be dishonest and unjust, 
but to which he inclines, it is only necessary 
for him to think that it ought not to be done 
because it is opposed to the Divine precepts. 
If a man accustoms himself to think so, and 



31 



from so doing establishes a habit of so think- 
ing, he is gradually conjoined to heaven. So 
far as he is conjoined to heaven the higher 
regions of his mind are opened; and so far 
as these are opened he sees whatever is dishon- 
est and unjust; and so far as he sees these evils 
they can be dispersed — for no evil can be dis- 
persed until it is seen. 

— Heaven and Hell, nn. 528, 533 



32 



THE DECALOGUE 

" Come, let us join ourselves to the Lord in a per- 
petual covenant that shall not be forgotten." 

— Jeremiah, l, 5 

THE conjunction of God with man, and of 
man with God, is taught in the two Tables 
which were written with the finger of 
God, called the Tables of the Covenant. These 
Tables obtain with all nations who have a re- 
ligion. From the first Table they know that 
God is to be acknowledged, hallowed and 
worshipped. From the second Table they 
know that a man is not to steal, either openly 
or by trickery, nor to commit adultery, nor to 
kill, whether by blow or by hatred, nor to bear 
false witness in a court of justice, or before 
the world, and further that he ought not to will 
those evils. From this Table a man knows the 
evils which he must shun, and in the measure 
that he knows them and shuns them, God con- 
joins him to Himself, and in turn from His 
Table gives man to acknowledge, hallow and 
worship Him. So, also. He gives him not to 
meditate evils, and, in so far as he does not 
will them, to know truths freely. 

— Apocalypse Explained, n. 1179 

As one views the two tables, it is plain that 
they are so conjoined that God from His table 
looks to man, and that in turn man from his 
table looks to God. Thus the regard is recipro- 
cal. God for His part never ceases to re- 



THE WARFARE OF REGENERATION 

" Blessed be the Lord my strength, 
Who teacheth my hands to war, 
And my fingers to fight: 
My goodness, and my fortress; 
My high tower and my deliverer; 
My shield, and He in whom I trust ; 
Who subdueth my people under me." 

— Psalm, cxLiv, i, 2 



THE WARFARE OF REGENERATION 19 



" TO HIM THAT OVERCOMETK " 

BECAUSE man is reformed by conflicts 
with the evils of his flesh and by victories 
over them, the Son of Man says to each 
of the seven Churches, that He will give gifts 
*' to him that overcometh." 

—True Christian Religion, n, 610 

Without moral struggle no one is regener- 
ated, and many spiritual wrestlings succeed 
one after another. For, inasmuch as regenera- 
tion has for its end that the life of the old man 
may die and the new and heavenly life be im- 
planted, there will unfailingly be combat. The 
life of the old man resists and is unwilling to 
be extinguished, and the life of the new man 
cannot enter, except where the life of the old 
has been extinguished. From this it is plain 
that there is combat, and ardent combat, be- 
cause for life. 

— Arcana Coelestia, n. 8403 



REPENTANCE AND THE REMIS- 
SION OF SINS 

HE who would be saved, must confess his 
sins, and do repentance. To confess sins 
is to know evils, to see them in oneself, to 
acknowledge them, to make oneself guilty and 
condemn oneself on account of them. Done 
before God, this is to confess sins. To do re- 



20 THE WARFARE OF 

pentance is to desist from sins after one has 
thus confessed them and from a humble heart 
has besought forgiveness, and then to live a 
new life according to the precepts of charity 
and faith. 

He who merely acknowledges generally 
that he is a sinner, making himself guilty of all 
evils, without examining himself, — that is, 
without seeing his sins, — makes a confession 
but not the confession of repentance. Inas- 
much as he does not know his evils, he lives 
as before. 

One who lives the life of charity and 
faith does repentance daily. He reflects upon 
the evils in him, acknowledges them, guards 
against them, and beseeches the Lord for help. 
For of oneself one continually lapses toward 
evil; but he is continually raised up by the 
Lord and led to good. 

Repentance of the mouth and not of the 
life is not repentance. Nor are sins pardoned 
on repentance of the mouth, but on repentance 
of the life. Sins are constantly pardoned man 
by the Lord, for He is mercy itself ; but still 
they adhere to man, however he supposes they 
have been remitted. Nor are they removed 
from him save by a life according to the pre- 
cepts of true faith. So far as he lives 
according to these precepts, sins are removed ; 
and so far as they are removed, so far they 
are remitted. 

— Heavenly Doctrine, nn. 159-165 



REGENERATION 21 



TEMPTATION AND PRAYER 

WHEN a man shuns evils as sins, he 
flees them because they are contrary to 
the Lord and to His Divine laws ; and 
then he prays to the Lord for help and for 
power to resist them — a power which is never 
denied when it is asked. By these two means 
a man is cleansed of evils. He cannot be 
cleansed of evils if he only looks to the Lord 
and prays; for then, after he has prayed, he 
believes that he is quite without sins, or that 
they have been forgiven, by which he under- 
stands that they are taken away. But then he 
still remains in them ; and to remain in them is 
to increase them. Nor are evils removed 
only by shunning them ; for then the man looks 
to himself, and thereby strengthens the origin 
of evil, which was that he turned himself back 
from the Lord and turned to himself. 

— The Doctrine Concerning Charity, n. 146 



THE GREAT ARENA 

IN temptations the hells fight against man, 
and the Lord for him. To every falsity 
which the hells inject, there is an answer 
from the Divine. The falsities inflow into 
the outward man, the answer into the inward 
man, coming to perception scarcely otherwise 
than as hope, and the resulting consolation, in 



22 THE WARFARE OF 

which, however, there is a multitude of things 
of which the man is unaware. 

— Arcana Coelestia, w. 8159 

In temptations a man is left, to all appear- 
ance, to himself alone ; yet he has not been left 
alone, for God is then most present in his in- 
most being, and upholds him. When anyone 
overcomes in temptation, therefore, he enters 
into closer union with God. 

— True Christian Religion, n, 126 



" BY LITTLE AND LITTLE " 

WHEN man is being regenerated, he is 
not regenerated speedily but slowly. 
The reason is that all things which he 
has thought, purposed and done since infancy, 
have added themselves to his life and have 
come to constitute it. They have also formed 
such a connection among themselves that no 
one thing can be removed unless all are at the 
same time. Regeneration, or the implantation 
of the life of heaven in man, begins in his in- 
fancy, and continues to the last of his life in 
the world, and is perfected to eternity. 

— Arcana Coelestia, n, 9334 



REGENERATION 23 



A NEW MAN 

WHEN a man Is regenerated, he becomes 
altogether another, and a new, man. 
While his appearance and his speech 
are the same, yet his mind is not; for his mind 
is then open toward heaven, and there dwell in 
it love for the Lord, and charity toward the 
neighbor, together with faith. It is the mind 
which makes another and a new man. The 
change of state cannot be perceived in man's 
body, but in his spirit When it [the body] is 
put off then his spirit appears, and in alto- 
gether another form, too, when he has been 
regenerated ; for it has then a form of love and 
charity with inexpressible beauty, in the place 
of the earlier form, which was one of hatred 
and cruelty with a deformity also inexpressible, 
— Arcana Coelestia, n, 3212 



24 



CHILDHOOD 

" It is not the will of your Father who is in heaven 
that one of these little ones should perish." 

— Matthew, XVIII, 14 

Never could a man live, — certainly not 
as a human being, — unless he had in himself 
something vital, that is, some innocence, 
neighborly love, and mercy. This a man re- 
ceives from the Lord in infancy and child- 
hood. What he receives then is treasured up 
in him, and is called in the Word the remnant 
or remains, which are of the Lord alone with 
him, and they make it possible for him truly 
to be a man on reaching adult age. These 
states are the elements of his regeneration, 
and he is led into them; for the Lord works 
by means of them. These remains are also 
called " the living soul " in all flesh. 

— Arcana Coelestiaj n. 1050 

All states of innocence from infancy on, 
of love toward parents, brothers, teachers and 
friends; of charity to the neighbor, and also 
of mercy to the poor and needy; all states of 
goodness and truth, with their goods and 
truths, impressed oa^ the memory, are pre- 
served in man by the Lord, and are stored 
up unconsciously to himself in his inter- 
nal man, and are carefully kept from evils 
and falsities. They are all so preserved by 
the Lord that not the smallest of them is lost. 
Every state from infancy even to extreme old 



2S 



age not only remains in another life, but also 
returns. Returning, these states are such as 
they were during a man's abode in the world. 
Not only the goods and truths, stored up in the 
memory, remain and return, but likewise all 
the states of innocence and charity; and when 
states of evil and the false, or of wickedness 
and phantasy recur, these latter states are attem- 
pered by the former through the Divine oper- 
ation of the Lord. 

— Arcana Coelestia, n. 561 



26 



PRAYER 

" O Thou who hearest prayer ; 
Unto Thee shall all flesh come." 

— Psalm, Lxv, 2 

PRAYER, in itself considered, is speech 
with God. There is then some inward 
view of the objects of the prayer, and 
answering to that something like an influx into 
the perception or thought. Thus there is a 
kind of opening of the man's interiors toward 
God, with a difference according to the man's 
state and according to the nature of the object 
of the prayer. If one prays out of love and 
faith and only about and for things heavenly 
and spiritual, then there appears in the prayer 
something like revelation, which shows itself 
in the affection of the suppliant, in hope, solace, 
or an inner gladness. 

•■ — Arcana Coelestia, n, 2535 



27 



THE SERVICE OF WORSHIP 

" I will come into Thy house in the multitude of 
Thy mercy; 

In Thy fear will I worship toward Thy holy temple." 

— Psalm, V, 7 

ONE should not omit the practice of ex- 
ternal worship. Things inward are 
excited by external worship; and out- 
ward things are kept in holiness by external 
worship, so that things inward can flow in. 
Moreover, a man is imbued in this way with 
knowledge, and prepared to receive celestial 
things, so as to be endowed with states of holi- 
ness, though he is unaware of it. These states 
of holiness the Lord preserves to him for the 
use of eternal life; for in the other life all 
one's states of life recur. 

— Arcana Coelestia, /?. 1618 



28 



THE SACRAMENTS 

BAPTISM and the Holy Supper are the 
holiest acts of worship. 
Baptism and the Holy Supper are as it 
were two gates, through which a man is intro- 
duced into eternal life. After the first gate 
there is a plain, which he must traverse; and 
the second is the goal where the prize is, to 
which he directed his course; for the palm is 
not given until after the contest, nor the reward 
until after the combat. 

— True Christian Religion, nn, 667, 721 

I. BAPTISM 

BAPTISM was instituted for a sign that 
a man is of the Church and for a memo- 
rial that he is to be regenerated. For 
the washing of baptism is no other than spiri- 
tual washing, which is regeneration. All 
regeneration is effected by the Lord through 
truths of faith and a life according to them. 
Baptism, therefore, testifies that a man is of the 
Church and that he can be regenerated ; for it 
is in the Church that the Lord is acknowl- 
edged. Who regenerates man, and there the 
Word is, where are truths of faith, by which 
is regeneration. 

—Heavenly Doctrine, nn, 202, 203 

The sign of the cross which a child receives 
on the forehead and breast at baptism is a sign 
of inauguration into the acknowledgment and 
worship of the Lord. 

— True Christian Religion, n. 682 



29 



11. THE HOLY SUPPER 

THE Holy Supper was Instituted that by 
means of it there might be conjunction of 
the Church with heaven, and thus with 
the Lord. When one takes the bread, which 
is the Body, one is conjoined with the Lord by 
the good of love to Him, from Him ; and when 
one takes the wine, which is the Blood, one is 
conjoined to the Lord by the good of faith in 
Him, from Him. 

— Heavenly Doctrine, nn. 210, 213 

In the Holy Supper the Lord is fully 
present, both as to His glorified Humanity, 
and as to the Divine. And because He is fully 
present, therefore the whole of His redemption 
is ; for where the Lord the Redeemer is, there 
redemption is. Therefore all who observe the 
Holy Communion worthily, become His re- 
deemed, and receives the fruits of redemption, 
namely, liberation from hell, union with the 
Lord, and salvation. 

— True Christian Religion, nn, 716, 717 



3° 



THE RESPONSIBLE LIFE IN THE 
WORLD 

" Take My yoke upon you, and learn of Me." 

— Matthew, xi, 29 

THERE are those who believe that it is 
difficult to live the life which leads to 
heaven, which is called the spiritual life, 
because they have heard that one must re- 
nounce the world, must divest himself of the 
lusts called the lusts of the body and the flesh, 
and must live spiritually. They take this to 
mean that they must cast away worldly things, 
which are especially riches and honors; that 
they must go continually in pious meditation 
on God, salvation, and eternal life; and must 
spend their life in prayers and in reading the 
Word and pious books. But those who re- 
nounce the world and live in the spirit in this 
manner acquire a melancholy life, unreceptive 
of heavenly joy. To receive the life of heaven 
a man must by all means live in the world and 
engage in its duties and affairs and by a moral 
and civil life receive the spiritual life. 

That it IS not so difficult to live the life 
of heaven, as some believe, may be seen from 
this: when a matter presents itself to a man 
which he knows to be dishonest and unjust, 
but to which he inclines, it is only necessary 
for him to think that it ought not to be done 
because it is opposed to the Divine precepts. 
If a man accustoms himself to think so, and 



31 



from so doing establishes a habit of so think- 
ing, he is gradually conjoined to heaven. So 
far as he is conjoined to heaven the higher 
regions of his mind are opened; and so far 
as these are opened he sees whatever is dishon- 
est and unjust; and so far as he sees these evils 
they can be dispersed — for no evil can be dis- 
persed until it is seen. 

— Heaven and Hell, nn. 528, 533 



32 



THE DECALOGUE 

" Come, let us join ourselves to the Lord in a per- 
petual covenant that shall not be forgotten." 

— Jeremiah, l, 5 

THE conjunction of God with man, and of 
man with God, is taught in the two Tables 
which were written with the finger of 
God, called the Tables of the Covenant. These 
Tables obtain with all nations who have a re- 
ligion. From the first Table they know that 
God is to be acknowledged, hallowed and 
worshipped. From the second Table they 
know that a man is not to steal, either openly 
or by trickery, nor to commit adultery, nor to 
kill, whether by blow or by hatred, nor to bear 
false witness in a court of justice, or before 
the world, and further that he ought not to will 
those evils. From this Table a man knows the 
evils which he must shun, and in the measure 
that he knows them and shuns them, God con- 
joins him to Himself, and in turn from His 
Table gives man to acknowledge, hallow and 
worship Him. So, also. He gives him not to 
meditate evils, and, in so far as he does not 
will them, to know truths freely. 

— Apocalypse Explained, n. 1179 

As one views the two tables, it is plain that 
they are so conjoined that God from His table 
looks to man, and that in turn man from his 
table looks to God. Thus the regard is recipro- 
cal. God for His part never ceases to re- 



33 



gard man, and to put in operation such things 
as are for his salvation; and if man receives 
and does the things in his table, reciprocal 
conjunction is effected, and the Lord's v^ords 
to the lav^yer v^ill have come to pass, '' This 
do, and thou shalt live." 

— True Christian ReligioUj n, 287 



MARRIAGE 

" Jesus said : ' Have ye not read that He who made 
them at the beginning made them male and female, and 
said, For this cause shall a man leave father and mother 
and shall cleave to his wife; and they twain shall be one 
flesh. Wherefore they are no more twain but one flesh. 
What, therefore, God hath joined together, let not man 
put asunder.* " 

— Matthew, xix, 4, 5 



MARRIAGE 37 



T 



A PRICELESS JEWEL 

HE conjugial inclination of one man to 

one wife is the jewel of human life and 

the depository of the Christian religion. 

— Conjugial Love, n, 457 



THE PROGRESSIVE CHASTITY OF 
MARRIAGE 

THE love in marriage is from its origin 
and correspondence heavenly, spiritual, 
holy, pure and clean above every other 
love which the angels of heaven or men of the 
Church have from the Lord. It is such from 
its origin, which is the marriage of good and 
truth; also from its correspondence with the 
marriage of the Lord and the Church. If it be 
received from its Author, Who is the Lord, 
sanctity from Him follows, which continually 
cleanses and purifies it. Then, if there be in 
man's will a longing for it and an effort toward 
it, this love becomes continually cleaner and 
purer. All who are in such love shun extra- 
conjugial loves (which are conjunctions with 
others than their own conjugial partner) as 
they would shun the loss of the soul and the 
lakes of hell ; and in the measure that married 
partners shun such conjunctions, even in respect 
of libidinous desires of the will and any inten- 
tions from them, so far love truly conjugial 
is purified with them, and becomes success- 
sively spiritual. 

— Conjugial Love, nn, 64, 71 



38 MARRIAGE 



THE HEIGHT OF SERVICE 

CONJUGIAL love Is the love at the foun- 
dation of all good loves, and is inscribed 
on all the least life of the human being. 
Its delights therefore surpass the delights of 
all other loves, and it also gives delight to other 
loves, in the measure of its presence and union 
with them. Into it all delights from first to 
last are collected, on account of the superior 
excellence of its use, which is the propagation 
of the human race, and from it of an angelic 
heaven. As this service was the supreme end 
of creation, all the beatitudes, satisfaction, de- 
lights, pleasantnesses and pleasures, which the 
Lord the Creator could possibly confer upon 
man, are gathered into this love. 

— Conjugial Love, n, 68 



ITS WHOLE ESTATE 

THE states of conjugial love are Inno- 
cence, Peace, Jranquillity, Inmost 
Friendship, full Confidence,, and mutual 
desire of mind and heart to do each other every 
good. From all of these come blessedness, 
satisfaction, agreeableness and pleasure; and 
as the eternal fruition of them, heavenly happi- 
ness. These states can be realized only in the 
marriage of one man with one wife. 

— Conjugial Love, nn. i8o, i8i 



THE SACRED SCRIPTURES 

" They testify of Me." 

—John, V, 39 



THE SACRED SCRIPTURES 41 



GOD'S WORD 

IN its Inmosts the Sacred Scripture is no 
other than God, that is, the Divine which 
proceeds from God In its derivatives 

it is accommodated to the perception of angels 
and men. In these it is Divine likewise, but 
in another form, in which this Divine is called 
"Celestial," ''Spiritual," and ''Natural." 
These are no other than coverings of God. 
Still the Divine, which is inmost, and is cov- 
ered with such things as are accommodated 
to the perceptions of angels and men, shines 
forth like light through crystalline forms, but 
variously, according to the state of mind which 
a man has formed for himself, either from 
God or from self. In the sight of the man who 
has formed the state of his mind from God, 
the Sacred Scripture is like a mirror in which 
he sees God, each in his own way. The truths 
which he learns from the Word and which 
become a part of him by a life according to 
them, compose that mirror. The Sacred Scrip- 
ture is the fulness of God. 

— True Christian Religion, n, 6 



IN ITS BOSOM SPIRITUAL 

THE Word in its bosom is spiritual. De- 
scending from Jehovah the Lord, and 
passing through the angelic heavens, the 
Divine (in itself ineffable and imperceptible) 



42 THE SACRED 

became level with the perception of angels 
and finally the perception of man. Hence the 
Word has a spiritual sense, which is within 
the natural, just as the soul is in the body, or as 
thought is in speech, or volition in action. 

— True Christian Religion, n. 193 



THE LETTER OF THE WORD 

THE truths of the sense of the letter of the 
Word are in part appearances of truth, 
and are taken from things in nature, and 
thus accommodated and adapted to the grasp 
of the simple and also of little children. But 
being correspondences, they are receptacles 
and abodes of genuine truth ; and are like en- 
closing and containing vessels. The naked 
truths themselves, which are enclosed and con- 
tained, are in the Word's spiritual sense ; and 
the naked goods in its celestial sense. 

The doctrine of genuine truth can also be 
drawn in full from the literal sense of the 
Word; for the Word in this sense is like a 
man clothed, whose face and hands are bare. 
All that concern's man's life, and so his salva- 
tion, is bare; the rest is clothed. 

— Doctrine Concerning the Sacred Scrip- 
ture, nn, 40, 55 



SCRIPTURES 43 



ITS LANGUAGE 

THE whole natural world corresponds to 
the spiritual world; not only generally, 
but in detail. Whatever comes forth in 
the natural world from the spiritual, is there- 
fore called correspondent. The world of 
nature comes forth and subsists from the spiri- 
tual world, just as an effect does from its 
efficient cause. 

— Heaven and Hell, n, 89 

What is Divine presents itself in the world 
in what corresponds. The Word is therefore 
written wholly in correspondence. Therefore 
the Lord, too, speaking as He did from the 
Divine, spoke in correspondence. 

— True Christian Religion, n, 201 

" And behold a ladder set on the earth, 
and its head reaching to heaven: and behold 
the angels of God ascending and descending 
on it. And behold Jehovah standing above it." 
The ladder set between earth and heaven, or 
between the lowest and the highest, signifies 
communication. In the original tongue the 
term ladder is derived from an expression 
which signifies a path or way, and a path or 
way is predicated of truth. By a ladder, there- 
fore, one extremity of which is set on the earth, 
while the other reaches to heaven, is signified 
the communication of truth which is in the 
lowest place with truth which is in the high- 
est, indeed with inmost good and truth, such 



44 THE SACRED 

as are in heaven, and from which heaven itself 
is an ascent as it v^ere from what is lowest, 
and afterward when the order is inverted, a 
descent, and is the order of man's regenera- 
tion. The arcanum which lies concealed in 
the internal sense of these words is, that all 
goods and truths descend from the Lord, and 
ascend to Him, for man is so created that the 
Divine things of the Lord may descend 
through him even to the ultimates of nature, 
and from the ultimates of nature may ascend 
to Him ; so that man might be a medium unit- 
ing the Divine with the world of nature, and 
uniting the world of nature with the Divine, 
that thus, through man, as through the uniting 
medium, the very ultimate of nature might live 
from the Divine, which would be the case had 
man lived according to Divine order. 

— Arcana Coelestia, nn, 3699-3702 



ITS FUNCTION 

DIVINE truth, in passing from the Lord 
through the three heavens to men in the 
world, is written and made the Word in 
each heaven. The Word, therefore, is the 
union of the heavens with one another, and of 
the heavens with the Church in the world. 
Hence there flows in from the Lord through 
the heavens a holy Divine with the man who 
acknowledges the Divine in the Lord and the 
holy in the Word, while he reads it. Such a 
man can be instructed and can draw wisdom 
from the Word as from the Lord Himself or 



SCRIPTURES 45 

from heaven itself, in the measure that he 
loves it, and thus can be nourished with the 
same food with which the angels themselves 
are fed, and in which there is life, according 
to these words of the Lord : 

" The words that I speak unto you, they 

are spirit, and they are life." 
" The water that I shall give him shall be 
in him a well of water springing up 
into everlasting life.'' 
" Man shall not live by bread alone, but by 
every word which proceedeth out of 
the mouth of God." 

— Apocalypse Explained, n, 1074 



HOW TO USE IT 

THEY who, in reading the Word, look to 
the Lord, by acknowledging that all truth 
and all good are from Him, and nothing 
from themselves, — they are enlightened, and 
see truth and perceive what is good from the 
Word. That enlightenment is from the light 
of heaven. 

— Arcana Coelestiaj n. 9405 



ITS DISSEMINATION OF LIGHT 

THERE cannot be any conjunction with 
heaven unless somewhere upon the earth 
there is a Church where the Word is and 
by it the Lord is known. It is sufficient that 



46 THE SACRED SCRIPTURES 

there be a Church where the Word is, even 
though it should consist of few relatively. The 
Lord is present by it, nevertheless, in the whole 
world. The light is greatest where those are 
who have the Word. Thence it extends itself 
as from a centre out to the last periphery. 
Thence comes the enlightenment of nations and 
peoples outside the Church, too, by the Word. 
— Doctrine concerning the Sacred Scrip- 
ture, nn, 104, 106 



A CANON ON A NEW PRINCIPLE 

THE books of the Word are all those which 
have an internal sense. In the Old Testa- 
ment they are the five books of Moses, the 
book of Joshua, the book of Judges, the two 
books of Samuel, the two books of Kings, 
the Psalms of David, the Prophets Isaiah, 
Jeremiah, Lamentations, Ezekiel, Daniel, 
Hosea, Joel, Amos, Obadiah, Jonah, Micah, 
Nahum, Habakkuk, Zephaniah, Haggai, 
Zecharaiah, Malachi ; and in the New Testa- 
ment the four Evangelists, Matthew, Mark, 
Luke, John ; and the Apocalypse. 

— Arcana Coelestia, n, 10,325 



THE LIFE OF CHARITY AND FAITH 

" He hath showed thee, O man, what is good; and 
what doth the Lord require of thee, but to do justly and 
to love mercy, and to walk humbly with thy God." 

— Micah, VI, 8 



THE LIFE OF CHARITY AND'FAITH 49 



THE LAW OF CHARITY 

NOT to do evil to the neighbor is the first 
thing of charity, and to do good to him 
fills the second place That a man 

cannot do good which in itself is good before 
evil has been removed, the Lord teaches in 
many places : ^^ Do men gather grapes of 
thorns, or figs of thistles? Neither can a cor- 
rupt tree bring forth good fruit." — Matt, 
XVI, 18. 

So In Isaiah : " Wash you, make you clean ; 
put away the evil of your doings from before 
Mine eyes ; cease to do evil ; learn to do well " 

(1,16,17). 

— True Christian Religion, n. 445 



GOOD IN ITS WHOLENESS 

BEFORE repentance good Is not done 
from the Lord, but from the man. It has 
not, therefore, the essence of good within 
it, however it appears like good outwardly. 
Good after repentance is another thing alto- 
gether. It is a whole good, unobstructed from 
the Lord Himself. It is lovely ; it is innocent ; 
it is agreeable, and heavenly. The Lord is in 
it, and heaven. Good itself is in it. It is alive, 
fashioned of truths. Whatever is thus from 
good, in good, and toward good, is nothing less 
than a use to the neighbor, and hence it is a 



50 THE LIFE OF 

serving. It puts away self and what is one's 
own, and thus evil, with every breath. Its 
form is like the form of a charming and beau- 
tifully colored flower, shining in the rays of 
the sun. 

— The Doctrine of Charity j n. 150 



THE MAN OF CHARITY 

EVERY man who looks to the Lord and 
shuns evils as sins, if he sincerely, justly 
and faithfully performs the work which 
belongs to his ofHce and employment, becomes 
an embodiment of charity. 

— The Doctrine of Charity, VII 

In common belief charity Is nothing else 
than giving to the poor, succoring the needy, 
caring for widows and orphans, contributing 
to the building of hospitals, infirmaries, asy- 
lums, orphanages, and especially churches, 
and to their decoration and income. But most 
of these things are not the proper activities 
of charity, but extraneous to it. A distinction 
is to be made between the duties of charity, 
and its benefactions. By the duties of charity 
those exercises of it are meant, which proceed 
directly from charity itself. These have to do 
primarily with one's occupation. By the bene- 
factions those aids are meant which are given 
outside of, and over and above the duties. 

— True Christian Religion^ n. 425 



CHARITY AND FAITH 51 



THE ACTIVITY OF CHARITY 

CHARITY is an inward affection, moving 
man to do what is good, and this without 
recompense. So to act is his life's delight. 

The life of charity is to will well and to 
do well by the neighbor; in all work, and in 
every employment, acting out of regard to 
what is just and equitable, good and true. In 
a word, the life of charity consists in the per- 
formance of uses. 

— Heavenly Doctrine, nn. 106, 124 



FAITH THE PARTNER OF CHARITY 

NEITHER charity alone nor faith alone 
can produce good works, any more than a 
husband alone or a wife alone can have 
offspring. The truths of faith not only illu- 
minate charity, but qualify it, too ; and, more- 
over, they nourish it. A man, then, who has 
charity and not truths of faith, is like one 
walking in a garden in the night-time, snatch- 
ing fruit from the trees without knowing 
whether it is of a good or evil use. 

— True Christian Religion, n. ^77 



52 THE LIFE OF 



THE PATRIOTISM OF CHARITY 

ONE'S country is the neighbor more than 
a society, for it consists of many socie- 
ties, and consequently the love of it is a 
more extended and a higher love. Besides, to 
love one's country is to love the public welfare. 
A man's country is the neighbor because it is 
like a parent; for there he was born; it has 
nourished and still nourishes him; it has pro- 
tected him from harm, and still protects him. 
From love for it he ought to do good to his 
country according to its needs, some of which 
are natural, and others spiritual. The coun- 
try ought to be loved, not as a man loves him- 
self, but more than himself. This is a law in- 
scribed on the human heart. And from the 
law has issued the proposition, which has the 
assent of every true man, that if ruin threatens 
the country from an enemy or other source, it 
is illustrious to die for it, and glorious for a 
soldier to shed his blood for it. This is a 
common saying, because so much should one's 
country be loved. Those who love their coun- 
try, and from good will do good to it, after 
death love the Lord's kingdom, for this is their 
country there; and they who love the Lord's 
kingdom, love the Lord, for He is the All in 
all of His Kingdom. 

— True Christian Religion, n. 414 



CHARITY AND FAITH S3 



FAITH AND DOUBT 

THERE are those who are in doubt be- 
fore they deny, and there are those who 
are in doubt before they affirm. Those in 
doubt before they deny, are men who incline 
to a life of evil. When that life sways them, 
they deny things spiritual and celestial to the 
extent that they think of them. But those in 
doubt before they affirm, are men who incline 
to a life of good. When they suffer themselves 
to be turned to this life by the Lord, they then 
affirm things spiritual and celestial to the ex- 
tent that they think of them. 

— Arcana Co^lestia, n, 2568 



THE FAITH OF THE FAITHFUL 

IT is one thing to know truths, another to 
acknowledge them, and yet another to have 
faith in them. Only the faithful can 
have faith. 

— Arcana Coelestia, n, 896 

The only faith that endures with man 
springs from heavenly love. Those without 
love have knowledge merely, or persuasion. 
Just to believe in truth and in the Word is not 
faith. Faith is to love truth, and to will and do 
it from inward affection for it. 

— Heaven and Hell, n, 482 



54 THE LIFE OF 

If a man thinks to himself or says to an- 
other, ^' Who can have that inward acknowl- 
edgment of truth which is faith? I cannot," 
I will tell him how he may: '' Shun evils as 
sins, and go to the Lord, and you will have as 
much as you desire." 

— Doctrine Concerning Faith, n, 12 



NEIGHBORS 

NOT only is the individual man the 
neighbor, but the collective man, too. 
A society, smaller or larger, is the neigh- 
bor ; the Church is ; the Kingdom of the Lord 
is; and above all the Lord Himself. These 
ard the neighbor, to whom good is to be done 
from love. These are also the ascending de- 
grees of the neighbor ; for a society consisting 
of many is the neighbor in a higher degree 
than is the individual ; one's country in a still 
higher degree; the Church in a still higher 
degree than one's country; in a degree higher 
still the Kingdom of the Lord; and in the 
highest degree the Lord Himself. These de- 
grees of ascent are like the steps in a ladder, at 
the top of which is the Lord. 

— Heavenly Doctrine, n. 91 



CHARITY AND FAITH ss 



DIVERSIONS 

THERE Is an affection In every employ- 
ment, which puts the mind upon the 
stretch and keeps it intent upon its work 
or study. If it is not relaxed, this becomes 
heavy, and its desire meaningless ; as salt, when 
it loses its saltness, no longer stimulates, and 
as the bow on the stretch, unless it is unbent, 
loses the force it gets from its elasticity. Con- 
tinuously intent upon its work, the mind wants 
rest; and dropping to the physical life, it seeks 
pleasures there that answer to its activities. 
As is the mind in them, such are the pleasures, 
pure or impure, spiritual or natural, heavenly 
or infernal. If It is the affection of charity 
which is in them, all diversions will recreate 
it — shows, games, instrumental and vocal 
music, the beauties of field and garden, social 
intercourse generally. There remains deep in 
them, being gradually renewed as it rests, the 
love of work and service. The longing to re- 
sume this work breaks in upon the diversions 
and puts an end to them. For the Lord flows 
into the diversions from heaven, and renews 
the man; and He gives the man an interior 
sense of pleasure in them, too, of which those 
know nothing who are not in the affection 
of charity. 

— Doctrine of Charity, nn, izj^ 128, 130 



THE DIVINE PROVIDENCE 

" He leadeth me." 

— Psalm, XXIII, 2 



THE DIVINE PROVIDENCE 59 



THE DIVINE PURPOSE 

THE Divine Providence has for an end a 
heaven which shall consist of men who 
have become angels or who are becoming 
angels, to whom the Lord can impart from 
Himself all the blessedness and. felicity of 
love and wisdom. 

— Divine Providence, n, 27 



THE LAWFUL ORDER OF PROVI- 
DENCE 

IN all that proceeds from the Lord the 
Divine Providence is first. Indeed, we 
may say that the Lord is Providence, as we 
say that God is Order; for the Divine Provi- 
dence is Divine Order with regard above all 
to the salvation of man. As order is impossible 
without laws, it follows that as God is order 
so is He the Law of His order. And as the 
Lord is His Providence, He is also the Law 
of His Providence. The Lord cannot act con- 
trary to the laws of His Providence, for to act 
contrary to them would be to act contrary 
to Himself. 

— Divine Providence, n, 331 



6o THE DIVINE 



A WORLD-WIDE LEADING 

THE Lord provides that there shall be re- 
ligion everywhere, and in each religion 
the two essentials of salvation, which are, 
to acknowledge God, and not to do evil because 
it is contrary to God. It is provided further- 
more that all who have lived well and acknowl- 
edge God should be instructed by angels 
after death. Then, they who, in the world, 
were in the two essentials of religion, accept 
the truths of the Church, such as they are in 
the Word, and acknowledge the Lord as the 
God of heaven and the Church. It has also 
been provided by the Lord that all who die 
infants shall be saved, wherever they may have 
been born. 

— Divine Providence, n, 328 



THE DIVINE PERSEVERANCE 

THE Divine Providence differs from all 
other leading and guidance in this, that it 
continually regards what is eternal, and 
continually leads to salvation, and this through 
various states, now glad, now sad, — states 
which a man cannot understand at all, and yet 
they all conduce to his life to eternity. 

— Arcana Coelestia, n. 8560 



PROVIDENCE 6i 



IN THE STREAM OF PROVIDENCE 

THE Divine Providence is universal, that 
is, in the leasts of all things. They who 
are in the stream of Providence are borne 
along continually to happiness, whatsoever the 
appearance of the means may be. They are in 
the stream of Providence, who put their trust 
in the Divine, and ascribe all things to Him. 
They are not in the stream of Providence who 
trust themselves alone and ascribe all things 
to themselves. As far as one is in the stream 
of Providence, so far one is in a state of peace. 
Such alone know and believe that the Divine 
Providence of the Lord is in each and all 
things, yea, in the leasts of all things. 

— Arcana Coelestia, n. 8478 



CARE FOR THE MORROW 

IT is not contrary to order to look out for 
one's self and one's dependents. Those have 
^' care for the morrow " who are not content 
with their lot, who do not trust in the Divine 
but themselves, and who regard only worldly 
and earthly things and not heavenly. With 
such there prevails universally a solicitude 
about things future, a desire to possess every- 
thing, and to rule over all. They grieve if they 
do not get what they desire, and suffer torment 
when they lose what they have. Then they 
grow angry with the Divine, rejecting it to- 



62 THE DIVINE 

gether with everything of faith, and cursing 
themselves. Altogether different is it with 
those who trust in the Divine. Though they 
have care for the morrow, yet they have it not; 
for they do not think of the morrow with solici- 
tude, still less with anxiety. Whether they 
get what they wish or not, they are composed, 
not lamenting over losses, but being content 
with their lot. If they become rich, they do 
not set their hearts upon riches. If they are 
exalted to honors, they do not look upon them- 
selves as worthier than others. If they be- 
come poor, they are not cast down. If their 
condition be mean, they are not dejected. They 
know that with those who put their trust in the 
Divine, all things work toward a happy state 
to eternity. 

■—Arcana Coelestiaj n, 8478 



THE SUFFERANCE OF EVIL 

THE chief aim and effort of the Lord's 
Divine Providence is that a man shall be 
in what is good and in what is true at the 
same time ; for thereby man is man, since he is 
then an image of the Lord. But because, in 
his life in the world, he can be in what is good 
and in what is false at the same time, and also 
in what is evil and what is true at the same 
time, nay, even in evil and at the same time in 
good, and thus be a double man, as it were, and 
because this division destroys God's image and 
so destroys the man, therefore the Lord's Di- 



PROVIDENCE 63 

vine Providence in all its workings seeks to 
prevent this division. Furthermore, because 
it is better for man to be in v^hat is evil and 
in the same time in w^hat is false than to be in 
good and at the same time in evil, therefore 
the Lord permits it; not as one w^illing it, but 
as one unable to prevent it consistently with the 
end, which is salvation. 

—Divine Providence, n. 16 



DEATH AND THE RESURRECTION 



" I laid me down and slept : 
I awaked : for the Lord sustained me." 



-Psalm, in, 5 



" Now that the dead are raised, even Moses showed 
at the bush, when he called the Lord the God of 
Abraham, and the God of Isaac, and the God of Jacob: 
for He is not a God of the dead, but of the living; for 
to Him all are living," 

--Luke, XX, 37, 38 



DEATH AND THE RESURRECTION 67 



IMMORTAL BY ENDOWMENT 

MAN has been so created that as to his 
inward being he cannot die; for he can 
believe in God, and also love God, and 
thus be united to God in faith and love ; and to 
be united to God is to live to eternity. 

— Heavenly Doctrine, n, 223 



FROM WORLD TO WORLD 

WHEN the body is no longer able to per- 
form its functions in the natural world, 
a man is said to die. Still the man does 
not die ; he is only separated from the bodily 
part which was of use to him in the world. 
The man himself lives. He lives, because he 
is man by virtue, not of the body, but of the 
spirit; for it is the spirit in man which thinks ; 
and thought together with affection makes the 
man. It is plain, then, that when a man dies, 
he only passes from one world into the other. 
The spirit of man after separation re- 
mains awhile in the body, but not after the 
motion of the heart has entirely ceased. This 
takes place with a variation according to the 
diseased condition of which the man dies. As 
soon as the motion ceases, the man is resusci- 
tated. This is done by the Lord alone. 

— Heaven and Hell, nn. 445, 447 



68 DEATH AND 



UNHURT BY DEATH 

WHEN a man passes from the natural 
world into the spiritual, he takes with 
him everything that belongs to him as 
a man except his earthly body. (This he leaves 
when he dies, nor does he ever resume it.*) 
He is in a body as he was in the natural world ; 
and to all appearance there is no difference. 
But his body is spiritual, and is therefore sepa- 
rated or purified from things terrestrial. And 
when what is spiritual touches and sees what is 
spiritual, it is just the same as when what is 

natural touches and sees what is natural 

A human spirit also enjoys every sense, exter- 
nal and internal, which he enjoyed in the 
world. He sees as before, hears and speaks 
as before, smells and tastes as before, and feels 
when he is touched. He also longs, desires, 
craves, thinks, reflects, is stirred, loves, wills, 

as he did previously .In a word, when 

a man passes from the one life into the other, 
or from the one world into the other, it is as 
though he had passed from one place to an- 
other; and he carries with him all that he pos- 
sesses in himself as a man. It cannot, then, be 
said, that after death a man has lost anything 
that really belonged to him. He carries his 
natural memory with him, too; for he retains 
all things whatsoever which he has heard, seen, 
read, learned and thought in the world, from 
earliest infancy even to the last of life. 

— Heaven and Hell, n. 461 

♦Heavenly Doctrine, n. 225. 



THE RESURRECTION 69 



THE WORLD OF SPIRITS 

EVERY man at death comes first into the 
world of spirits, which is midway be- 
tween heaven and hell ; and there he passes 
through his own states, and is prepared either 
for heaven or for hell according to his life. 

It is to be observed that the world of 

spirits is one thing, and the spiritual world 
another. The spiritual world embraces the 
world of spirits and heaven and hell. 

— Divine Love and Wisdom, n, 1^0 



THE WAY OF ONE'S OWN LOVE 

AFTER death every one goes the way of 
his love — he who is in a good love, to 
heaven, and he who is in a wicked love, 
to hell. Nor does he rest until he is in that 
society where his ruling dove is. What is 
wonderful, every one knows the way. 

Every one's state after death is spiritual, 
which is such that he cannot be an)rwhere but 
in the delight of his own love, which he has 
acquired for himself by his life in the natural 
world. From this it appears plainly that no 
one can be let into the delight of heaven who 
is in the delight of hell. .... .This may be 

still more certainly concluded from the fact 
that no one is forbidden after death to ascend 
to heaven. The way is shown him, opportunity 
is given him, and he is let in. But when one 



70 DEATH AND THE RESURRECTION 

who is in the delight of evil comes into heaven, 
and breathes in its delight, he begins to be 
oppressed, and racked at heart, and to feel 
in a swoon, in which he writhes like a snake 
put near a fire ; and with his face turned away 
from heaven and toward hell, he flees head- 
long, nor does he rest until he is in the society of 
his own love. 

— Divine Providence, nn, 319, 338 

It is an abiding truth that every man rises 
again after death into another life, and pre- 
sents himself for judgment. This judgment, 
however, is circumstanced as follows: As 
soon as his bodily parts grow cold, which takes 
place after a few days, he is raised by the Lord 
at the hands of celestial angels who first are 
with him. If he is such that he cannot be with 
them, he is received by spiritual angels, and 
in turn afterwards by good spirits. For all 
who come into the other life, whoever they 
may be, are grateful and welcome new-comers. 
But as every one's desires follow him, he who 
has led a bad life cannot remain long with 
angels or good spirits, but in turn separates 
himself from them, until at length he comes to 
spirits of a life conforming with the life he 
had in the world. Then it seems to him as if 
he were back in the life of the body ; his present 
life being, in fact, a continuation of his past 
life. With this life his judgment commences. 
They who have led a bad life in process of time 
descend into hell; they who have led a good 
life, are by degrees raised by the Lord 
into heaven. 

— Arcana Coelestia, n, 21 19 



THE FIRST THREE STATES AFTER 
DEATH 

" He that is unjust, let him be unjust still ; and he 
that is filthy, let him be filthy still ; and he that is righteous, 
let him be righteous still; and he that is holy, let him 
be holy still." 

— R(v., XXII, II 



THREE STATES AFTER DEATH 73 



CONTINUATION OF THE OUTWARD 
LIFE 

THERE are three states through which a 
man passes after death, before he enters 
either heaven or hell. The first state is 
that of his outward nature and life ; the second, 
that of his inward nature and life; and the 
third, one of preparation. A man passes 
through these states in the world of spirits. 

The first state of a man after death is like 
his state in the world, because he is then simi- 
larly in things outward. His appearance is 
similar, and so are his speech, his mental habit, 
and his moral and civil life. As a result he 
does not know but that he is still in the world, 
unless he pays attention to things that meet 
his eye, and to what the angels told him at his 
resuscitation, that now he is a spirit. Thus one 
life is carried on into the other, and death is 
only the transition. 

— Heaven and Hell, nn, 491, 493 



REVELATION OF THE INNER LIFE 

AFTER the first state is past, which is the 
state of the outward nature and life, a 
spirit is admitted into the state of his 
inward will and thought, in which, on being 
left to himself to think freely and unchecked, 
he had been in the world. He slips unawares 



74 THE FIRST THREE 

into this state, just as he did in the world. 
When he is in this state, he is in himself, and 
in his very life; for to think freely from the 
affection properly one's own, is the very life 
of man, and is the man. 

When a spirit is in the state of his inward 
nature and life, it appears plainly what manner 
of man he was in the world ; for then he acts 
from his very self. A man who was inwardly 
in good in the world, then acts rationally and 
wisely — more wisely, in fact, than he did in the 
world ; for he has been loosed from connection 
with the body, and so with worldly things, 
which caused obscurity and, as it were, inter- 
posed a cloud. But a man who was in evil in 
the world, then acts foolishly and insanely — 
more insanely, in fact, than he did in the world, 
for now he is in freedom and not coerced. For 
when he lived in the world, he was sane in his 
outward life, for so he assumed the appear- 
ance of a rational man. When, therefore, 
his outward life is laid off, his insanities re- 
veal themselves. 

— Heaven and Hell, nn. 502, 505 



STATES AFTER DEATH 75 



INSTRUCTED FOR HEAVEN 

THE third state of a man after death is a 
state of instruction. This is a state in the 
experience of those who enter heaven and 
become angels. 

Instruction in heaven dififers from instruc- 
tion on earth, in that knowledge is not com- 
mitted to memory, but to life ; for the memory 
of spirits is in their life, inasmuch as they 
receive and become imbued with everything 
that agrees with their life, and they do not 
receive, still less do they become imbued with, 
anything that disagrees with it; for spirits are 
affections, and are in a human form like their 
affections. Being such, they have inspired in 
them continually an affection for truth for the 
sake of the uses of life; for the Lord provides 
that every one may love the uses which suit 
his genius, a love that is exalted, too, by the 

hope of becoming an angel With every 

one, therefore, the affection of truth is united 
to the affection of use, so fully that they act 
as one. Thereby truth is planted in service, 
so much so that the truths which angelic spirits 
learn, are truths of use. Thus are they in- 
structed and prepared for heaven. 

— Heaven and H ell j nn. 512, 517 



HEAVEN 

" Blessed are they that do His commandments, that 
they may have right to the tree of life; and may enter 
in through the gates into the city. 

— Rev., XXII, 14 

" Thou wilt show me the path of life ; 
In Thy presence is fulness of joy ; 
At Thy right hand there are pleasures forevermore." 

— Psalm, XVI, 1 1 



HEAVEN 79 



^'THE KINGDOM OF GOD IS 
WITHIN YOU " 

HEAVEN is in a man; and they who 
have heaven within themselves, come 
into heaven. Heaven in a man is to ac- 
knowledge the Divine, and to be led by 
the Divine. 

Every angel receives the heaven which is 
around him according to the heaven which is 
within him. Unless heaven is within a man, 
none of the heaven around him flows in and 
is received. 

Love to the Lord is the love regnant in 
the heavens ; for there the Lord is loved above 
all things. Thus the Lord is All in all there. 
He flows into all the angels, and into each of 
them. He disposes them ; He induces a like- 
ness of Himself on them, and causes Heaven to 
be where He is. Hence an angel is heaven in 
the least form; a society is heaven in a greater 
form ; and all the societies together are heaven 
in the greatest form. 

— Heaven and Hell, nn. 319, 54, 58 



AN ACTUAL WORLD 

IN general, what appears in heaven, ap- 
pears the same as it does in our material 
world of three kingdoms. Things appear 
before the eyes of angels just as objects of the 



80 HEAVEN 

three kingdoms do before the eyes of men in the 
world. Still there is this difference : the things 
which appear in heaven, have a spiritual ori- 
gin, and those which appear in our world a 
material origin. Objects of a spiritual origin 
affect the senses of angels because these senses 
are spiritual, as those of a material origin 
affect the senses of men, inasmuch as their 
senses are material. Heavenly objects are said 
to have a spiritual origin, because they exist 
from the Divine which proceeds from the 
Lord as a Sun; and the Divine that proceeds 
from the Lord as a Sun is spiritual. For there 
the Sun is not fire, but Divine Love, appearing 
before the eyes of the angels as the sun of the 
world does before the eyes of men ; and what- 
ever proceeds from the Divine Love is Divine 
and is spiritual. Of this origin are all things 
which exist in the heavens, and they appear 
in forms like those in our world. It is due 
to the order of creation that they appear in 
such forms. According to that order, things 
which are of love and wisdom with the 
angels, on descending into the lower sphere 
in which angels are in respect of their bodies 
and of their sensation, present themselves in 
such forms and under such types. These are 
correspondences. 

— Apocalypse Explained , w. 926 



HEAVEN 8i 



A WORLD OF ACTION 

ALL heaven's delights are united to uses 
and inhere in them, because uses are the 
goods of love and charity, in which the 
angels are. The angels find all their happi- 
ness in use, from use, and according to use. 
There is the highest freedom in this because it 
proceeds from interior affection, and is con- 
joined with ineffable delight. Uses exist in 
the heavens in all variety and diversity. Never 
is the use of one angel quite the same as that of 
another; nor the delight. What is more, the 
delights of any one person's use are countless. 
These countless and various delights are never- 
theless united in an order so that they mutually 
regard one another, as do the uses of every 
member, organ and inner part of the body. 
They are even more like the uses of each vessel 
and fibre in every member, organ and vital 
part; each and all of which are so related that 
they regard each of its own good in the other, 
and thus in all, and all in each. As a result of 
this general and several regard they act as one. 
— Heaven and Hell, nn. 402, 403, 404, 405 



82 HEAVEN 



OUR CHILDREN IN HEAVEN 

EVERY little child, wheresoever born, 
whether within the Church or out of it, 
whether of pious parents or of impious, 
is received by the Lord at death ; is educated 
in heaven ; is taught and imbued with affections 
of good and by these with knowledges of truth ; 
and then, as he is perfected in intelligence and 
wisdom, is introduced into heaven and becomes 
an angel. 

When children die, they are still children 
in the other life. They have the same infantile 
mind, the same innocence in ignorance, and the 
same tenderness * in all things. They have 
only the rudimentary capacity of becom- 
ing angels; for children are not yet angels, 
but are to become angels. The state of 
children in the other life far surpasses that 
of children in the world; for they are not 
clothed with an earthly body, but with a body 
like that of the angels. The earthly body is 
in itself heavy, and does not receive its first 
sensations and impulses from the interior or 
spiritual world, but from the exterior or nat- 
ural world. In this world, therefore, infants 
must learn to walk, to control the body's mo- 
tions, and to talk. Even their senses, like sight 
and hearing, must be developed by use. It is 
quite otherwise with children in the other life. 
Being spirits, they act at once in expression of 
their inner being, walking without practice. 



HEAVEN 83 

and also talking, but at first from general affec- 
tions not yet distinguished into ideas of 
thought. They are quickly initiated into 
these, too, however; and this for the reason 
that outer and inner are homogeneous 
with them. 

The Lord flows into the ideas of children 
chiefly from their inmost soul, for nothing has 
closed their ideas, as with adults. No false 
principles have closed them to the understand- 
ing of truth, nor any evil life to the reception 
of good, nor to becoming wise. 

— Heaven and Hellj nn, 416, 330, 331, 836 



TOWARD THE MORNING OF LIFE 

THE Lord is present with every human 
being, urgent and instant to be received ; 
and when a man receives Him, as he does 
when he acknowledges Him as his God, Crea- 
tor, Redeemer and Saviour, then is His first 
Coming, which is called the dawn. From 
this time the man begins to be enlightened, as 
to understanding in things spiritual, and to 
advance into a more and more interior wisdom. 
As he receives this wisdom from the Lord, so 
he advances through morning into day, and 
this day lasts with him into old age, even to 
death; and after death he passes into heaven 
to the Lord Himself, and there, though he 



84 HEAVEN 

died an old man, he is restored to the morning 
of his life, and to eternity he develops the be- 
ginnings of the wisdom that was implanted in 
the natural world. 

— True Christian Religion , n, 766 

The people of heaven are continually 
advancing towards the spring-time of life; 
and the more thousands of years they live, the 
more delightful and happy is the spring to 
which they attain. Women who have died old 
and worn out with age, and have lived in faith 
in the Lord and in charity to the neighbor, 
come, with the succession of years, more and 
more into the flower of youth and early 
womanhood, and into a beauty exceeding 
every idea of beauty ever formed through the 
sight. In a word, to grow old in heaven is 
to grow young. 

— Heaven and Hell, n. 414 



HELL 

" If I make my bed in heil; behold, Thou art there." 

— Psalm, cxxxix, 8 



HELL 87 



EVIL IS HELL 

EVIL with man is hell with him; for it 
is the same thing whether we say evil or 
hell. And as a man is the cause of his 
own evil, therefore he, and not the Lord, also 
leads himself into hell. So far is the Lord 
from leading man into hell, that He delivers 
him from it as far as a man does not will and 
love to be in his own evil. 

All a man's will and love remains with 
him after death. He who wills and loves evil 
in the world, wills and loves the same evil in 
the other life; and then he no longer suffers 
himself to be withdrawn from it. This is the 
reason that a man who is in evil is bound fast to 
hell and is actually there, too, in spirit, and 
after death he desires nothing more than to be 
where his evil is. After death, therefore, a 
man casts himself into hell, and not the Lord. 
— Heaven and Hell, n, 547 



EVIL AND PUNISHMENT 

ALL evil bears its punishment with it. 
Evil spirits are punished because the fear 
of punishment is the one means of sub- 
duing evils in this state. Exhortation no 
longer avails, nor instruction, nor fear of the 
law nor fear for one's reputation; for now the 



88 HELL 

spirit acts from a nature which cannot! be 
coerced or broken except by punishment. 

— Heaven and Hell, n, 509 

It IS a law in the other life that no one 
shall become worse than he had been in 
the world. 

— Arcana Coelestia, n, 6559 



GOD WILLS THE DAMNATION OF 

NONE 

IF men could be saved by immediate mercy, 
all would be saved, even those in hell ; and 
indeed there would be no hell, because the 
Lord is mercy itself and good itself. There- 
fore it is contrary to His Divine Nature to 
say that He can save all immediately, and does 
not save them. We know from the Word that 
the Lord wills the salvation of all and the 
damnation of none. 

— Heaven and Hell, n. 524 



MASTER PASSIONS OF HELL 

LOVE of self and love of the world rule 
in the hells and also constitute them. 
Love to the Lord and love toward the 
neighbor rule in the heavens and also constitute 
them. These loves are diametrically opposite. 
Love of self consists in wishing well to one- 



HELL 89 

self alone, and not to others except for the sake 
of oneself, not even to the Church, to one's 
country, or to any human society; also in 
doing good to them, but for the sake of one's 
reputation, honor and glory. Unless he sees 
these in the services he renders them, he says 
in his heart, ''Of what use is it? Why should 
I do it? Of what advantage will it be to 
me?", and he leaves it undone. His delight 
is only that of self-love. And because the de- 
light which springs from his love makes the 
life of a man, therefore his life is the life of 
self; and the life of self is life from man's 
proprium; and the proprium of man, viewed 
in itself, is nothing but evil. Love of self is 
of such a quality, too, that, as far as the reins 
are given it, it rushes on until at length it 
desires to rule not only over the whole earth, 
but over the whole heaven, too, and over the 
Divine Himself. 

— Heaven and Hell, nn, 554, 556, 559 



" OUR NAME IS LEGION " 

MEN have believed hitherto that there is 
some one devil who is over the hells, 
and that he was created an angel of 
light; but that after he turned rebel, he was 
cast down with his crew into hell. Men have 
had this belief because the Devil is named in 
the Word, and Satan, and also Lucifer, and 
in these passages the Word has been under- 
stood according to the sense of the letter, when 



90 HELL 

yet hell is meant in them by the Devil and 

Satan That there is no single Devil to 

whom the hells are subject, is also evident from 
this fact, that all who are in the hells, like all 
who are in the heavens, are from the human 
race ; and that from the beginning of the crea- 
tion to this time they amount to myriads of 
myriads, every one of whom is a devil of a 
sort according with his opposition to the 
Divine in the world. 

— Heaven and Hell, n, 544 



COMMUNICATION WITH THE 
SPIRITUAL WORLD 

" Blessed is the man that walketh not in the counsel 
of the ungodly, nor standeth in the way of sinners, nor 
sitteth in the seat of the scornful. But his delight is in 
the law of the Lord; and in His law doth he meditate 
day and night." 

— Psalm, I, 1,2 



COMMUNICATION WITH SPIRITS 93 



ONE'S SPIRITUAL COMPANY 

THE mind of a man Is his spirit which 
lives after death; and a man's spirit is 
constantly in company with spirits like 
himself in the spiritual world. Man does not 
know that in respect to his mind he is in the 
midst of spirits because the spirits with whom 
he is in company in that world, think and speak 
spiritually. The spirit of man, however, while 
in the material body, thinks and speaks natur- 
ally; and spiritual thought and speech can- 
not be understood, nor perceived, by the 
natural human being ; nor the reverse. Hence, 
too, it is that spirits cannot be seen. Yet 
when a man's spirit is in society with 
spirits in their world, then he is in spiritual 
thought and speech with them, too, because his 
inner mind is spiritual, but the outer natural ; 
wherefore by his inner nature he communicates 
with them, and by his outer being with men. 
By this communication a man perceives and 
thinks analytically. If there were no such 
communication, man would no more think 
than a beast, nor any differently from a beast. 
Indeed, were all commerce with spirits cut off, 
a man would instantly die. 

—True Christian Religion, w. 475 



94 COMMUNICATION WITH 



" MINISTERS OF HIS, THAT DO HIS 
PLEASURE " 

MAN is quite ignorant that he is gov- 
erned by the Lord through angels and 
spirits, and that there are at least two 
spirits with a man and two angels. Through 
the spirits a communication of the man with 
the world of spirits is effected; and through 
the angels, with heaven. As long as a man 
is not regenerated, he is governed quite other- 
wise than when he is regenerated. While 
unregenerated, there are evil spirits with him, 
who dominate him so fully that the angels, 
though present, can scarcely do more than 
guide him, so that he shall not hurl himself 
into the lowest evil, and bend him to some 
good — to some good by means of his own 
desires, indeed, and to some truth through 
even fallacies of sense. Then, through the 
spirits who are with him, he has com- 
munication with the world of spirits, but 
not so much with heaven, for the evil spirits 
rule with him, and the angels only avert their 
rule. When, however, a man is regenerated, 
then the angels rule and inspire in him all 
good and truth, and a horror and dread of evil 
and falsity. The angels lead the man indeed, 
but serve only as ministers, for it is the Lord 
alone. Who, by angels and spirits, governs man. 

— Arcana Coelestia, n, 50 

It is an office of the angels to inspire char- 
ity and faith in a man, to observe the direction 



THE SPIRITUAL WORLD 95 

his enjoyments take, and to restrain and bend 
them to good, as far as they can in man's free 
choice. They are forbidden to act violently, 
and so to break a man's cupidities and prin- 
ciples ; but are bidden to act gently. It is also 
an office of theirs to govern evil spirits who are 
from hell. When evil spirits infuse evils and 
what is false, the angels instill what is true and 
good, by which they at least temper an evil. 
Infernal spirits are continually assaulting, and 
angels constantly giving protection. Especially 
do the angels call forth goods and truths which 
are with a man, and oppose them to the evils 
and falsities which the evil spirits excite. 
Hence a man is in the midst, nor does he apper- 
ceive the evil or the good; and being in the 
midst, is free to turn himself to the one or 
to the other. By such means angels from the 
Lord lead and protect a man, and this every 
moment, and every moment of a moment. For, 
should the angels intermit their care a single 
instant, man would be plunged into evil from 
which he could never afterward be led forth. 
These offices the angels do from a love which 
they have from the Lord ; for they know noth- 
ing pleasanter and happier than to remove 
evils from a man, and to lead him to heaven. 
That this is their joy, see Luke, XV, 7. 
Scarcely any man believes that the Lord has 
such a care for man, and this continually, 
from the first thread of his life to the last, and 
on to eternity. 

— Arcana Ccelestia, n. 5992 



96 COMMUNICATION WITH 



WHOLESOME AND UNWHOLESOME 
COMMUNICATION 

MANY believe that a man can be taught 
by the Lord through spirits who speak 
with him. They who believe so, and 
will this communication, do not know, how- 
ever, that it is attended with danger to their 
souls. While a man is living in the world, he 
is in the midst of spirits as to his spirit; never- 
theless spirits do not know they are with man, 
nor a man that he is with spirits. But as soon 
as spirits begin to speak with a man, they come 
out of their spiritual state into the man's natu- 
ral state; and then they know that they are 
with man, and they unite themselves to the 
thoughts of his affection, and they speak with 
him from those thoughts. Thence it is that the 
spirit speaking is in the same principles as the 
man, whether these be true or false. These 
he stirs up, and through his affection, united 
to the man's, strongly confirms them. All this 
shows the danger in which a man is who speaks 
with spirits, or who manifestly perceives their 
operation. Oithe nature of his affection, good 
or bad, a man is ignorant, also with what others 
he is associated. If his is a pride of self- 
intelligence, the spirit favors every thought 
from that source. Likewise there is the favor- 
ing of principles which are inflamed from the 
fire which those have who are not in truths 
from any genuine affection for them. When- 
ever from a like affection a spirit favors a man's 
thoughts or principles, then the former leads 



THE SPIRITUAL WORLD 97 

the latter, as the blind lead the blind, until 
both fall into the ditch. 

It is otherwise with those whom the Lord 
leads. He leads those who love and will truths 
from Him. Such are enlightened when they 
read the Word, for there the Lord is, and He 
speaks with every one according to the latter's 
apprehension. When these hear speech from 
spirits, as they do sometimes, they are not 
taught, but are led, and this so prudently that 
the man is still left to himself. For every man 
is led through the affections by the Lord, and 
he thinks from these freely as if of himself. 
Were it otherwise, a man could not be re- 
formed, nor could he be enlightened. 

— Apocalypse Explained, nn, 1182, 1183 



AN UNBROKEN ASSOCIATION 

MARRIED partners, who have lived in 
truly conjugial love, are not separated 
in the death of one of them. For the 
spirit of the deceased partner lives contin- 
ually with the spirit of the other, not yet 
deceased, and this even to the death of the 
other, when they meet again and reunite, and 
love each other more tenderly than before ; for 
now they are in the spiritual world. 

— Conjugial Love, n. 321 



THE CHURCH 

" Behold, the tabernacle of God Is with men, and 
He will dwell with them, and they shall be His people, 
and God Himself shall be with them, and be their God." 

— Rev,., XXI, 3 



THE CHURCH loi 



THE CHURCH IN GOD'S SIGHT 

THE Church is in man, and not outside 
of him ; and the Church at large consists 
of the men who have the Church in them. 
— The Church consists of those who from the 
heart acknowledge the Divine of the Lord, 
who learn truths from Him by the Word, and 
do them. — Every one who lives in the good of 
charity and of faith is a Church and a King- 
dom of the Lord. — The Church in general 
is constituted of those who are severally 
Churches, however remote they are from one 
another. — The Church of the Lord is scattered 
throughout the whole world. 
— Heaven and Hell, n. ^j 
— Apocalypse Explained, w. 388 
— Arcana Coelestia, n. 6637; ib., n. 9256 



A SUCCESSION OF CHURCHES 

THERE have been four Churches on this 
earth since the day of creation; a first, to 
be called the Adamic, a second, to be 
called the Noachic; a third, the Israelitish; 
and a fourth, the Christian. After these four 
Churches, a new one will arise, which is to 
be truly Christian, foretold in Daniel and in 
the Apocalypse, and by the Lord Himself in 
the Evangelists, and looked for by the Apostles. 
— Coronis, Summary, I, VIII 



I02 THE CHURCH 



EARLY CHRISTIANITY AND ITS 
DECLINE 

WHEN a Church is raised up by the 
Lord, it is in the beginning blameless ; 
and one then loves the other as his 
brother, as we know of the primitive Church 
after the Lord's advent. At that time, all the 
sons of the Church lived together like brothers, 
and also called one another brother, and 
mutually loved each other. But in the course 
of time charity diminished, and vanished ; and 
as it vanished, evils succeeded; and together 
with evils falsities insinuated themselves. 
Hence came schisms and heresies, which would 
never come to be, were charity regnant 
and alive. 

— Arcana Coelestia, n, 1834 



THE LORD'S SECOND COMING: 
WHEN? HOW? 

NOW is the Lord's Second Coming, and 
a New Church is to be instituted. The 
Second Coming of the Lord is not a com- 
ing in Person, but in the Word, which is from 
Him, and is Himself. We read in many 
places that the Lord will come in the clouds 
of heaven. The " clouds of heaven " mean the 
Word in its natural sense, and " glory " the 
Word in its spiritual sense, and " power " the 
Lord's power by means of the Word. So the 



THE CHURCH 103 

Lord is now to appear in the Word. He is not 
to appear in Person because, since His ascen- 
sion into heaven, He is in the Glorified Hu- 
manity, in which He cannot appear to any 
man, unless He opens the eyes of his spirit 
first, and this cannot be done with any one who 
is in evils and thence in falsities. It is vain, 
therefore, to believe that the Lord will appear 
in a cloud of heaven in Person; but He will 
appear in the Word, which is from Him, and 
so is Himself. 
— True Christian Religion, nn. 115, 776, yjj 

What occurred at the end of the Jewish 
Church has occurred similarly now; for at the 
end of that Church, which was when the Lord 
came into the world, the Word was interiorly 
opened. Interior Divine truths were revealed 
by the Lord, which were to serve the New 
Church to be established by Him, and did 
serve it, too. To-day, again, for similar 
reasons, the Word has been interiorly opened, 
and divine truths still more interior have been 
revealed, which are to serve a New Church, 
which will be called the New Jerusalem. 

— Apocalypse Explained, n. 948 



I04 THE CHURCH 



A NEW CHURCH 

IT was foretold in the Apocalypse (XXI, 
XXII ) that at the end of the former Church 
a New Church wa^s to be instituted, in which 
this would be the chief teaching: that God is 
One in Person as well as in Essence, in Whom 
is the Trinity, and that that God is the Lord. 
This Church is what is there meant by the New 
Jerusalem, into which only he can enter who 
acknowledges the Lord alone as God of 
Heaven and earth. 

— Divine Providence, n. 263 

The descent of the New Jerusalem cannot 
take place in a moment, but becomes a fact as 
the falsities of the former Church are removed. 
For what is new cannot enter where falsities 
have previously been engendered, unless these 
are eradicated ; which will take place with the 
clergy, and so with the laity. 

— True Christian Religion, n. 784 



THE ULTIMATE GOAL 

WERE It received as a principle, that 
love to the Lord and charity to the 
neighbor are what the whole Law hangs 
on and are what all the Prophets speak of, and 
thus are the essentials of all doctrine and wor- 
ship, then the mind would be enlightened in 
innumerable things in the Word, which other- 



THE CHURCH 105 

wise lie hidden in the obscurity of a false prin- 
ciple. In fact, heresies would be scattered 
then, and out of many one Church would come 
to be, however the doctrines flowing therefrom 
or leading thereto, and the rituals, might dif- 
fer. Were the case so, all men would be gov- 
erned as a single human being by the Lord ; for 
all would be as members and organs of one 
body, which, dissimilar in form and function 
though they are, still have relation to one heart 
only, whereon they each and all depend. Then, 
in whatever doctrine or outward worship one 
might be, he would say of another, '' This man 
is my brother. I see that he worships the 
Lord, and that he is a good man." 

— Arcana Coelestia, n, 2385 



MEMORABLE SAYINGS 



MEMORABLE SAYINGS 109 



MEMORABLE SAYINGS 

All religion has relation to life; and the 
life of religion is to do good. 

Love in act is work and deed. 

Heaven is a kingdom of uses. 

No one who believes in God and lives well 
is condemned. 

Shunning evils as sins is the mark of faith. 

To resist one evil is to resist many; for 
every evil is united with countless evils. 

If you wish to be led by the Divine Provi- 
dence, employ prudence as a servant and 
attendant who faithfully dispenses his Lord's 
goods. 

Where men know doctrine and think 
according to it, there the Church may be; 
but where men act according to doctrine, there 
alone the Church is. 

It is not the desire of an intelligent man 
to be able to confirm whatever he pleases ; but 
to be able to see truth as truth, and falsity as 
falsity, and to confirm his insight, is the way of 
an intelligent man. 

To reason only whether a thing is so or 
not, is like reasoning about the fit of a cap or a 
shoe without ever putting it on. 

It is the essence of God's love to love 
others outside Himself, to desire to be one with 
them, and from Himself to render them 
blessed. 

The absence of God from man is no more 



no MEMORABLE SAYINGS 

possible than the absence of the sun from the 
earth through its heat and light. 

Truths perish with those who do not 
desire good. 

Peace has in it confidence in the Lord — 
that He governs all things, and provides all 
things, and leads to a good end. 

The Lord powerfully influences the 
humble. 

Innocence is willingness to be led by 
the Lord. 

One's distance from heaven is in propor- 
tion to the measure of one's self-love. 

Peace in the heavens is like spring in the 
world, gladdening all things. 

No two things mutually love each other 
more than do truth and good. 

Love consists in desiring to give our own 
to another and in feeling as our own his 
delight. 

A wicked man may shun evils as hurtful; 
none but a Christian can shun them as sins. 

If a man studies the neighbor and the 
Lord more than himself, he is in a state of 
regeneration. 

The Lord acts mediately through heaven, 
not because he needs the aid of the angels, but 
that they may have functions and offices, life 
and happiness. 

Good is like a little flame which gives 
light, and causes man to see, perceive and 
believe. 

Evil itself is disunion. 

To serve the Lord is to be free. 



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